Anchoring Your Life In The Lord
Preaching
The Parables Of Jesus
Applications For Contemporary Life
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?' Then I will declare to them, 'I never knew you; go away from me, you evildoers.'
"Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. The rain fell, and the floods came, and the winds blew and beat against that house, and it fell -- and great was its fall!"
Now when Jesus had finished saying these things, the crowds were astounded at his teaching, for he taught them as one having authority, and not as their scribes.
Theme
Contrasting images of building or failing to build a house upon a rock foundation present an important theme of our need for Jesus. Matthew clearly demonstrates that those who fail to anchor their lives in the Lord will come to ruin when the storms, winds, and rains of life come. None of us can escape the many obstacles, detours, potholes, and roadblocks that exist in life. It would be nice, but our voyage through life is not always conducted in fair and calm seas. When the storms arise we must be anchored in the Lord. If we are not securely tied to Jesus' message, we will be swept away in the rush of life and never reach home. We must, therefore, root ourselves in the Lord, who will strengthen us to withstand any and all of life's stormy moments.
Spiritual Food For The Journey
Upon what or whom do you place your hope and trust? When life goes sour and problems seem to surround us, where do we turn? Some people rely upon things when the going gets tough. We live in a very materialistic world; things are visible, tangible, and readily available. There are many things in the world that can aid us when things go wrong, when we feel down, or when the forces of the world seem to surround us with gloom. However, there are things that we often seek as aids which only destroy us. They ravage our attitudes and then attack our actions.
Some people place their hope in others. Certainly when a problem arises it is only natural to seek the guidance of a family member, close friend, neighbor, or work associate. People often help us and give us great advice, especially a person who may have walked the road we now experience. But often we seek solutions to our problems in people and situations that lead us nowhere that is helpful; they direct us 180 degrees away from God.
Some people seek answers to the dilemmas of life in themselves. They shut out everything and everyone. Many of us at times develop the attitude that says, "If I want to get it done, I must do it myself." We cannot place sufficient trust in another that a task will be done or problem solved in the manner or with the speed which we feel is needed.
All of us to a lesser or greater extent need to be converted to the need for God in our lives. As good as things and people can be in finding solutions to the crises of life, we must ultimately place our reliance, trust, and confidence in God. We must anchor ourselves in God, God's message of love, service, and commitment, and the Lord's ever present mercy and forgiveness.
We all know that life will present us with many challenges and storms. Are we prepared to stand tall and endure them or will we be swept away in the tide? The answer must come from each person. Those anchored in the Lord will find a safe harbor; those who are not will be lost forever.
Application Of The Parable To Contemporary Life
Sermon Openings
1. Sophocles, the famous Greek dramatist, graced the world with his many plays. His famous trilogy of Oedipus Rex, Oedipus at Colonus, and Antigone is his greatest legacy. In this trilogy there is a famous section known as the "Riddle of the Sphinx." In order for Oedipus to gain entry to his desired destination he must solve this famous riddle. The passage is as follows: what has four legs in the morning, two legs in the afternoon, and three legs in the evening? The answer is a human being. In the morning, the first period of our life, we crawl; we need all fours, our arms and legs, to move and get around. In the great middle or afternoon of our life we walk upright on two legs. In the twilight of our life we again need some assistance, such as a cane or a helping hand; we use three legs in this stage of our life.
The "Riddle of the Sphinx" tells us something powerful about our reliance on others. When we are infants we need the support of others. We are totally dependent as young children on others, for food, clothing, shelter, love -- all our needs. As children we trust that all will be provided. We don't worry; our trust is absolute in those who care for us. When we are old enough to walk, then we begin to rely on ourselves. We venture out, just a little at first, but later with ever more bold steps. We try things for ourselves. As time goes on our ability to trust in others begins to wane. Life throws us curves; we get knocked down and kicked around. Our trust shifts to a more exclusive reliance on the tangible and visible things of our world. We begin to say that we need to do it ourselves; we cannot rely on others any longer. Others just might not come through for us! When we get older, when we need that third leg, we again begin to trust in others. We can no longer do everything that we once could do. We need the aid of other people, for the complex and sometimes even the simple everyday tasks of life.
All of us to some extent need to be converted to a greater reliance on the Lord. The anchor that we need, the base for our life, must be found in the Lord. The parable of the two builders related by Saint Matthew contrasts those who build on the rock of Jesus and those who fail in this task.
2. He was chained, held bound in a life of torment and blasphemy. In the end, however, God would set him free. John Newton, a name probably not familiar to many of us, was born in July, 1725, to a pious English woman and her seafaring husband. From his earliest days, young Newton was attracted to his father's side of the family and to the life at sea. Thus, when he was only eleven years old he became an apprentice aboard his father's vessel, a cargo ship which ferried products throughout the major ports of the Mediterranean region. To say the least, at this time in his life John Newton did not know God. Those with whom he associated for the most part on his father's ship were criminals, rogues, and other "undesirables" of society, many of whom were sent to Captain Newton's ship as punishment for some offense in the State of England.
When Newton was nineteen he became a midshipman on another vessel. After only one year, however, he was publicly flogged for insubordination. Despite this event, and most probably with the help of his father, John was able to secure a commission and a few years later his own vessel, a slave trading ship. John Newton commanded a vessel which ferried Africans from their native land to the American colonies. He was good at what he did. He carried out his duties fully and with precision. Still, he felt chained, trapped; he was unable to release himself.
This all changed one night in 1748. That evening while at sea Newton's slave ship was caught in a vicious storm. Waves crashed over the bow and the ship was tossed about like a toy. Through the skill of the captain and his crew, the ship and all personnel were saved. The experience, however, changed Newton forever. He felt the chains that held him bound begin to weaken. It took seven more years, but finally in 1755 John Newton gave up the slave trade and his life at sea. That same year he met John Wesley and George Whitefield, two Anglican clergymen, who at that time were the leaders in the evangelical revival which would lead to the foundation of Methodism in the United States. In 1764 Newton himself was ordained an Anglican priest. He became a well-known preacher and was one of the first members of what later became known as the Abolitionist movement, with such leaders as Daniel O'Connell in Ireland and William Lloyd Garrison in the United States. It was in 1779, however, that Newton wrote some famous words, autobiographical in nature, that are familiar to us all. "Amazing grace, how sweet the sound that saved a wretch like me. I once was lost, but now I'm found, was blind, but now I see." Yes, John Newton wrote the lyrics that became "Amazing Grace." He was held bound in a life he did not want. In the end, God was the one who set him free.
The life of John Newton serves as a good example to illustrate the message of today's Gospel that we must find our roots in Jesus and his message of peace, love, and service to one another.
Points Of Challenge And Questions To Ponder
1. When you feel adrift in your life, where do you turn? Some people turn to things, some to others, and some rely totally on themselves. We who bear the name Christian, however, are challenged to place our hope in the Lord.
2. Captains of ships at sea that need assistance in guiding a vessel through a storm may command, "Let go the anchor!" If the anchor when released hits a sandy bottom the ship continues to drift. The anchor must find rock in order to steady the vessel. Do we rely on solutions which are sand and only slow our drift, or do we seek the rock, Jesus, who can stabilize us immediately?
3. Do we solve the problems that we encounter with Band-Aids¨ that eventually come loose and need a second application or do we seek more permanent solutions which can be found in faith in Jesus? God calls us to seek a more permanent solution to the obstacles and roadblocks we encounter. Jesus is depending on us, his disciples today, to carry on his work in building the Kingdom of God on earth.
4. Do our actions demonstrate that we are Christians? Do we back up our verbal convictions with service to our brothers and sisters? The Lord asks us to respond to his commandment to love as he has loved us.
5. Are our actions motivated by our faith or do we perform so others will notice us? In today's world seeking attention and acclaim for what we do is almost natural. We must avoid the popular urge to feel important and strive instead to be servants, imitating Jesus, who "came not to be served but to serve, and to give his life a ransom for many" (Matthew 20:28b).
Exegesis And Explanation Of The Parable
This parable serves as the climax of Matthew's eschatological discourse and the end of the Sermon on the Mount. The evangelist uses this pericope to set the tone for the rest of his Gospel -- namely that it is necessary for a true disciple of the Lord to manifest one's devotion to Christ by obeying his instructions in demonstrations of Christian love and service. Matthew thus suggests that true followers of the Lord must act and not merely listen. Disciples of Christ must respond in love to God and God's people in imitation of Jesus, the one who first loved us.
The opening section of this pericope, verses 21-23, presents an obvious teaching for all who choose to follow the Lord. It is clear that Jesus tells his disciples that he will exclude from the Kingdom of God all who fail to do the will of the Father. In the day of Jesus' return some may call him by name and point to their religious deeds, but because of their failure to do the Father's will they will have no part in the Kingdom. No act, however great in appearance, can guarantee salvation if it is not based on the foundation of Jesus' teaching that expresses the Father's will.
Besides the seemingly obvious instruction, these opening verses also pose two interesting theological questions. Scholars have proposed different interpretations as to Christ's role at the time of the eschaton. Is Jesus the eschatological judge or an advocate who testifies for or against his followers at the time of the last judgment? Most exegetes argue that the latter interpretation is the intent of the passage. Judgment will be based on one's obedience to the will of the Father. Another question posed by these two verses concerns the Messiahship of Jesus. Some scholars argue that this is Matthew's first attempt to reveal the messianic purpose of Jesus' ministry by demonstrating his relationship with the Father. However, most believe that Peter's confession of faith (Matthew 16:18) is the climactic element in this Gospel and serves to define Jesus' Messiahship.
The heart of this passage, verses 24-27, sharply contrasts two ways to respond to Jesus' teaching. The outstanding church leader -- those who cry out Lord, Lord -- have indeed heard Jesus' words time and again, but they have refused to make Christ's teaching the rule for their lives. As a result their reputation as leaders is built on nothing more than shifting sand. On the other hand, those humble disciples who can claim no special gifts, rank, or education, but who listen intently to Jesus' words and strive to live by them, have built their lives upon the rock that withstands the storms of life and of the final judgment. The important point for Matthew is that activity which originates from and is an interpretation of Jesus' words represents a decision that the Lord's teaching is the ground on which to build. One hearer of Christ's message uses it as the base of life for all our actions; the other hearer has decided that Jesus is not the base upon which to build. As the torrential autumn rains accompanied by the storm test the foundations of the house, so the vicissitudes and obstacles of our daily existence will put one's life to the test. The one who uses Jesus as the base will endure; the other person will be destroyed. In short, Jesus' teaching is the only secure basis for life.
This center section of the passage makes some extraordinary claims for the teaching of Jesus. It is implied that he speaks with more than human authority. A life built upon observance of Jesus' message is secure against all assaults; the life that fails to carry out Jesus' words is fated to utter ruin. Thus, Matthew is suggesting that the Lord's words possess great power and authority. One must not only know the law, one must place the law into action.
This pericope ends with a profound statement on the importance of Jesus' message and its impact on people who hear it. The daring nature and finality of Jesus' teaching becomes clear when Matthew reports that the people were astonished at what they heard. Jesus must have presented a great contrast to the teaching of the rabbis. The rabbis' counsel concerned the knowledge of the Law and following the Commandments. Matthew thus demonstrates in this section that mere knowledge of the Torah was unprofitable and a life devoted to it insecure unless action accompanied it. Some scholars see this section as Matthew's way of making a Chris-tological statement. The reaction of the people tells the reader that what has just been presented by Jesus in the Sermon on the Mount is not merely the understanding of a wise teacher, but the instructions of the Messiah. Combined with verses 21-23, this ending forms a framing of an important teaching of Jesus on the need to anchor one's life in the Lord by two separate statements that speak of Jesus' messianic role.
Situated at the end of the Sermon on the Mount, Matthew wants his readers to understand fully that Jesus demands doers, not just hearers, of the word.
Merely listening to the Lord's words is insufficient. The believer must take Jesus at his word and build a house of faith on Jesus alone. Whoever is wise listens seriously and finds direction in life in Jesus' message. Whoever listens to Jesus but does not take his words into practice comes to utter ruin. Such a person has not taken time to lay the proper foundation, a failure which will lead to destruction.
Context Of The Parable
Context In The Church Year
The parable of the two builders, the conclusion of the Sermon on the Mount, is presented in the post-Easter season. Jesus' emphasis on the need to build one's life on him and his teaching serves as a springboard for us to go forth and carry out this challenging mission. Pentecost or Ordinary Time is a period when the basic teachings of the Lord are presented to build upon the foundation of faith which was constructed at our baptism. Thus, this parable serves to remind us of the need always to keep our lives and what we do centered on Jesus' message. The challenge we receive this week keeps us on our toes, ready to meet the vicissitudes and storms of life which threaten to derail us and keep us from our goal.
Context With Other Gospels
The parable of the two builders is contained in the Gospel of Luke (6:47-49) as well as Matthew. Although the two versions appear at first reading to be the same on most counts, there are important differences that demonstrate the different audiences addressed and the message that each evangelist wanted to present. Luke wrote for Hellenists in Asia Minor and other parts of the Mediterranean world. Writing for his audience, unfamiliar with the terrain of Palestine and thus the images used by Matthew, may be the reason that he emphasizes construction, "because it had been well built," (verse 48) over site. Luke mentions no rain or wind, only a rising river, in his account. These were most probably the climatic conditions that Luke's audience experienced. Matthew, on the other hand, preserves the Palestinian setting of the Q source and is more Hebraic in his rendition. The two house sites, not good and poor construction practices, are important to Matthew. The choice of Jesus as the rock foundation is the emphasis of Matthew; Luke is more concerned with what the builder (you and me) does. Both evangelists thus are concerned with a human response to Jesus' message, but Matthew is more concerned with the base and Luke the work.
Context With First And Second Lessons
First Lesson: Deuteronomy 11:18-21, 26-28. In the first reading the church has chosen a passage from the Pentateuch or Torah that expresses the same contrast presented by Matthew on obedience to God. Moses tells the people that those who obey the commandments of the Lord will be blessed and those who refuse obedience will be rewarded with a curse. The people are given a choice; neither God nor Moses will command loyalty. As with Jesus' words in Matthew's Gospel, this passage from Deuteronomy implies that obedience will bring one to God. If the Lord blesses one for obedience and curses one who refuses to obey, the choice is obvious.
Second Lesson: Romans 1:16-17, 3:22b-28 (29-31). Matthew's exhortation to build one's life on the rock foundation of Jesus is supported and enhanced by this section of Paul's Letter to the Romans. The apostle to the Gentiles tells us that God's justice comes to those who possess faith in Jesus -- those who build their houses on his solid foundation. It is through Jesus that we have found justification, not by what we have done, but through Christ's salvific death. Paul thus balances the need for works with God's more basic call to faith. Works performed in response to the God who loved us and died for us can only be efficacious when they are performed in faith. Faith and works can serve as a pattern for the Christian life in its daily practice.
"Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. The rain fell, and the floods came, and the winds blew and beat against that house, and it fell -- and great was its fall!"
Now when Jesus had finished saying these things, the crowds were astounded at his teaching, for he taught them as one having authority, and not as their scribes.
Theme
Contrasting images of building or failing to build a house upon a rock foundation present an important theme of our need for Jesus. Matthew clearly demonstrates that those who fail to anchor their lives in the Lord will come to ruin when the storms, winds, and rains of life come. None of us can escape the many obstacles, detours, potholes, and roadblocks that exist in life. It would be nice, but our voyage through life is not always conducted in fair and calm seas. When the storms arise we must be anchored in the Lord. If we are not securely tied to Jesus' message, we will be swept away in the rush of life and never reach home. We must, therefore, root ourselves in the Lord, who will strengthen us to withstand any and all of life's stormy moments.
Spiritual Food For The Journey
Upon what or whom do you place your hope and trust? When life goes sour and problems seem to surround us, where do we turn? Some people rely upon things when the going gets tough. We live in a very materialistic world; things are visible, tangible, and readily available. There are many things in the world that can aid us when things go wrong, when we feel down, or when the forces of the world seem to surround us with gloom. However, there are things that we often seek as aids which only destroy us. They ravage our attitudes and then attack our actions.
Some people place their hope in others. Certainly when a problem arises it is only natural to seek the guidance of a family member, close friend, neighbor, or work associate. People often help us and give us great advice, especially a person who may have walked the road we now experience. But often we seek solutions to our problems in people and situations that lead us nowhere that is helpful; they direct us 180 degrees away from God.
Some people seek answers to the dilemmas of life in themselves. They shut out everything and everyone. Many of us at times develop the attitude that says, "If I want to get it done, I must do it myself." We cannot place sufficient trust in another that a task will be done or problem solved in the manner or with the speed which we feel is needed.
All of us to a lesser or greater extent need to be converted to the need for God in our lives. As good as things and people can be in finding solutions to the crises of life, we must ultimately place our reliance, trust, and confidence in God. We must anchor ourselves in God, God's message of love, service, and commitment, and the Lord's ever present mercy and forgiveness.
We all know that life will present us with many challenges and storms. Are we prepared to stand tall and endure them or will we be swept away in the tide? The answer must come from each person. Those anchored in the Lord will find a safe harbor; those who are not will be lost forever.
Application Of The Parable To Contemporary Life
Sermon Openings
1. Sophocles, the famous Greek dramatist, graced the world with his many plays. His famous trilogy of Oedipus Rex, Oedipus at Colonus, and Antigone is his greatest legacy. In this trilogy there is a famous section known as the "Riddle of the Sphinx." In order for Oedipus to gain entry to his desired destination he must solve this famous riddle. The passage is as follows: what has four legs in the morning, two legs in the afternoon, and three legs in the evening? The answer is a human being. In the morning, the first period of our life, we crawl; we need all fours, our arms and legs, to move and get around. In the great middle or afternoon of our life we walk upright on two legs. In the twilight of our life we again need some assistance, such as a cane or a helping hand; we use three legs in this stage of our life.
The "Riddle of the Sphinx" tells us something powerful about our reliance on others. When we are infants we need the support of others. We are totally dependent as young children on others, for food, clothing, shelter, love -- all our needs. As children we trust that all will be provided. We don't worry; our trust is absolute in those who care for us. When we are old enough to walk, then we begin to rely on ourselves. We venture out, just a little at first, but later with ever more bold steps. We try things for ourselves. As time goes on our ability to trust in others begins to wane. Life throws us curves; we get knocked down and kicked around. Our trust shifts to a more exclusive reliance on the tangible and visible things of our world. We begin to say that we need to do it ourselves; we cannot rely on others any longer. Others just might not come through for us! When we get older, when we need that third leg, we again begin to trust in others. We can no longer do everything that we once could do. We need the aid of other people, for the complex and sometimes even the simple everyday tasks of life.
All of us to some extent need to be converted to a greater reliance on the Lord. The anchor that we need, the base for our life, must be found in the Lord. The parable of the two builders related by Saint Matthew contrasts those who build on the rock of Jesus and those who fail in this task.
2. He was chained, held bound in a life of torment and blasphemy. In the end, however, God would set him free. John Newton, a name probably not familiar to many of us, was born in July, 1725, to a pious English woman and her seafaring husband. From his earliest days, young Newton was attracted to his father's side of the family and to the life at sea. Thus, when he was only eleven years old he became an apprentice aboard his father's vessel, a cargo ship which ferried products throughout the major ports of the Mediterranean region. To say the least, at this time in his life John Newton did not know God. Those with whom he associated for the most part on his father's ship were criminals, rogues, and other "undesirables" of society, many of whom were sent to Captain Newton's ship as punishment for some offense in the State of England.
When Newton was nineteen he became a midshipman on another vessel. After only one year, however, he was publicly flogged for insubordination. Despite this event, and most probably with the help of his father, John was able to secure a commission and a few years later his own vessel, a slave trading ship. John Newton commanded a vessel which ferried Africans from their native land to the American colonies. He was good at what he did. He carried out his duties fully and with precision. Still, he felt chained, trapped; he was unable to release himself.
This all changed one night in 1748. That evening while at sea Newton's slave ship was caught in a vicious storm. Waves crashed over the bow and the ship was tossed about like a toy. Through the skill of the captain and his crew, the ship and all personnel were saved. The experience, however, changed Newton forever. He felt the chains that held him bound begin to weaken. It took seven more years, but finally in 1755 John Newton gave up the slave trade and his life at sea. That same year he met John Wesley and George Whitefield, two Anglican clergymen, who at that time were the leaders in the evangelical revival which would lead to the foundation of Methodism in the United States. In 1764 Newton himself was ordained an Anglican priest. He became a well-known preacher and was one of the first members of what later became known as the Abolitionist movement, with such leaders as Daniel O'Connell in Ireland and William Lloyd Garrison in the United States. It was in 1779, however, that Newton wrote some famous words, autobiographical in nature, that are familiar to us all. "Amazing grace, how sweet the sound that saved a wretch like me. I once was lost, but now I'm found, was blind, but now I see." Yes, John Newton wrote the lyrics that became "Amazing Grace." He was held bound in a life he did not want. In the end, God was the one who set him free.
The life of John Newton serves as a good example to illustrate the message of today's Gospel that we must find our roots in Jesus and his message of peace, love, and service to one another.
Points Of Challenge And Questions To Ponder
1. When you feel adrift in your life, where do you turn? Some people turn to things, some to others, and some rely totally on themselves. We who bear the name Christian, however, are challenged to place our hope in the Lord.
2. Captains of ships at sea that need assistance in guiding a vessel through a storm may command, "Let go the anchor!" If the anchor when released hits a sandy bottom the ship continues to drift. The anchor must find rock in order to steady the vessel. Do we rely on solutions which are sand and only slow our drift, or do we seek the rock, Jesus, who can stabilize us immediately?
3. Do we solve the problems that we encounter with Band-Aids¨ that eventually come loose and need a second application or do we seek more permanent solutions which can be found in faith in Jesus? God calls us to seek a more permanent solution to the obstacles and roadblocks we encounter. Jesus is depending on us, his disciples today, to carry on his work in building the Kingdom of God on earth.
4. Do our actions demonstrate that we are Christians? Do we back up our verbal convictions with service to our brothers and sisters? The Lord asks us to respond to his commandment to love as he has loved us.
5. Are our actions motivated by our faith or do we perform so others will notice us? In today's world seeking attention and acclaim for what we do is almost natural. We must avoid the popular urge to feel important and strive instead to be servants, imitating Jesus, who "came not to be served but to serve, and to give his life a ransom for many" (Matthew 20:28b).
Exegesis And Explanation Of The Parable
This parable serves as the climax of Matthew's eschatological discourse and the end of the Sermon on the Mount. The evangelist uses this pericope to set the tone for the rest of his Gospel -- namely that it is necessary for a true disciple of the Lord to manifest one's devotion to Christ by obeying his instructions in demonstrations of Christian love and service. Matthew thus suggests that true followers of the Lord must act and not merely listen. Disciples of Christ must respond in love to God and God's people in imitation of Jesus, the one who first loved us.
The opening section of this pericope, verses 21-23, presents an obvious teaching for all who choose to follow the Lord. It is clear that Jesus tells his disciples that he will exclude from the Kingdom of God all who fail to do the will of the Father. In the day of Jesus' return some may call him by name and point to their religious deeds, but because of their failure to do the Father's will they will have no part in the Kingdom. No act, however great in appearance, can guarantee salvation if it is not based on the foundation of Jesus' teaching that expresses the Father's will.
Besides the seemingly obvious instruction, these opening verses also pose two interesting theological questions. Scholars have proposed different interpretations as to Christ's role at the time of the eschaton. Is Jesus the eschatological judge or an advocate who testifies for or against his followers at the time of the last judgment? Most exegetes argue that the latter interpretation is the intent of the passage. Judgment will be based on one's obedience to the will of the Father. Another question posed by these two verses concerns the Messiahship of Jesus. Some scholars argue that this is Matthew's first attempt to reveal the messianic purpose of Jesus' ministry by demonstrating his relationship with the Father. However, most believe that Peter's confession of faith (Matthew 16:18) is the climactic element in this Gospel and serves to define Jesus' Messiahship.
The heart of this passage, verses 24-27, sharply contrasts two ways to respond to Jesus' teaching. The outstanding church leader -- those who cry out Lord, Lord -- have indeed heard Jesus' words time and again, but they have refused to make Christ's teaching the rule for their lives. As a result their reputation as leaders is built on nothing more than shifting sand. On the other hand, those humble disciples who can claim no special gifts, rank, or education, but who listen intently to Jesus' words and strive to live by them, have built their lives upon the rock that withstands the storms of life and of the final judgment. The important point for Matthew is that activity which originates from and is an interpretation of Jesus' words represents a decision that the Lord's teaching is the ground on which to build. One hearer of Christ's message uses it as the base of life for all our actions; the other hearer has decided that Jesus is not the base upon which to build. As the torrential autumn rains accompanied by the storm test the foundations of the house, so the vicissitudes and obstacles of our daily existence will put one's life to the test. The one who uses Jesus as the base will endure; the other person will be destroyed. In short, Jesus' teaching is the only secure basis for life.
This center section of the passage makes some extraordinary claims for the teaching of Jesus. It is implied that he speaks with more than human authority. A life built upon observance of Jesus' message is secure against all assaults; the life that fails to carry out Jesus' words is fated to utter ruin. Thus, Matthew is suggesting that the Lord's words possess great power and authority. One must not only know the law, one must place the law into action.
This pericope ends with a profound statement on the importance of Jesus' message and its impact on people who hear it. The daring nature and finality of Jesus' teaching becomes clear when Matthew reports that the people were astonished at what they heard. Jesus must have presented a great contrast to the teaching of the rabbis. The rabbis' counsel concerned the knowledge of the Law and following the Commandments. Matthew thus demonstrates in this section that mere knowledge of the Torah was unprofitable and a life devoted to it insecure unless action accompanied it. Some scholars see this section as Matthew's way of making a Chris-tological statement. The reaction of the people tells the reader that what has just been presented by Jesus in the Sermon on the Mount is not merely the understanding of a wise teacher, but the instructions of the Messiah. Combined with verses 21-23, this ending forms a framing of an important teaching of Jesus on the need to anchor one's life in the Lord by two separate statements that speak of Jesus' messianic role.
Situated at the end of the Sermon on the Mount, Matthew wants his readers to understand fully that Jesus demands doers, not just hearers, of the word.
Merely listening to the Lord's words is insufficient. The believer must take Jesus at his word and build a house of faith on Jesus alone. Whoever is wise listens seriously and finds direction in life in Jesus' message. Whoever listens to Jesus but does not take his words into practice comes to utter ruin. Such a person has not taken time to lay the proper foundation, a failure which will lead to destruction.
Context Of The Parable
Context In The Church Year
The parable of the two builders, the conclusion of the Sermon on the Mount, is presented in the post-Easter season. Jesus' emphasis on the need to build one's life on him and his teaching serves as a springboard for us to go forth and carry out this challenging mission. Pentecost or Ordinary Time is a period when the basic teachings of the Lord are presented to build upon the foundation of faith which was constructed at our baptism. Thus, this parable serves to remind us of the need always to keep our lives and what we do centered on Jesus' message. The challenge we receive this week keeps us on our toes, ready to meet the vicissitudes and storms of life which threaten to derail us and keep us from our goal.
Context With Other Gospels
The parable of the two builders is contained in the Gospel of Luke (6:47-49) as well as Matthew. Although the two versions appear at first reading to be the same on most counts, there are important differences that demonstrate the different audiences addressed and the message that each evangelist wanted to present. Luke wrote for Hellenists in Asia Minor and other parts of the Mediterranean world. Writing for his audience, unfamiliar with the terrain of Palestine and thus the images used by Matthew, may be the reason that he emphasizes construction, "because it had been well built," (verse 48) over site. Luke mentions no rain or wind, only a rising river, in his account. These were most probably the climatic conditions that Luke's audience experienced. Matthew, on the other hand, preserves the Palestinian setting of the Q source and is more Hebraic in his rendition. The two house sites, not good and poor construction practices, are important to Matthew. The choice of Jesus as the rock foundation is the emphasis of Matthew; Luke is more concerned with what the builder (you and me) does. Both evangelists thus are concerned with a human response to Jesus' message, but Matthew is more concerned with the base and Luke the work.
Context With First And Second Lessons
First Lesson: Deuteronomy 11:18-21, 26-28. In the first reading the church has chosen a passage from the Pentateuch or Torah that expresses the same contrast presented by Matthew on obedience to God. Moses tells the people that those who obey the commandments of the Lord will be blessed and those who refuse obedience will be rewarded with a curse. The people are given a choice; neither God nor Moses will command loyalty. As with Jesus' words in Matthew's Gospel, this passage from Deuteronomy implies that obedience will bring one to God. If the Lord blesses one for obedience and curses one who refuses to obey, the choice is obvious.
Second Lesson: Romans 1:16-17, 3:22b-28 (29-31). Matthew's exhortation to build one's life on the rock foundation of Jesus is supported and enhanced by this section of Paul's Letter to the Romans. The apostle to the Gentiles tells us that God's justice comes to those who possess faith in Jesus -- those who build their houses on his solid foundation. It is through Jesus that we have found justification, not by what we have done, but through Christ's salvific death. Paul thus balances the need for works with God's more basic call to faith. Works performed in response to the God who loved us and died for us can only be efficacious when they are performed in faith. Faith and works can serve as a pattern for the Christian life in its daily practice.
